TAOIST PRACTICAL MYSTICISM: Chuang Tzu

When someone is born in this body, doesn’t life continue until death?

Either in conflict with others or in harmony with them,

we go through life like a runaway horse, unable to stop.

Working hard until the end of his life,

unable to appreciate any achievement,

worn out and incapable of resting,

isn’t he a pathetic sight?

He may say, ‘I’m still alive,’ but so what?

When the body rots, so does the mind – is this not tragic?

Is this not ridiculous, or is it just me that is ridiculous and everyone else is sane?

If you allow your mind to guide you,

who then can be seen as being without a teacher?

But if you ignore your mind but insist you know right from wrong, you are like the saying,

‘Today I set off for Yueh and arrived yesterday.’

This is to claim that what is not, is;

That what is not, does exist

why, even the holy sage Yu cannot understand this,

let alone poor old me!

I’ve been downloading and reading through the Ancient Taoist book called by the author’s name, Chuang Tzu, sometimes called the ZHUANGZI–Anglicized Chinese words become essentially guesswork. (It’s complicated.) At Harvard, the had us reading the most famous book to Westerners: Lao Tzu’s TAO TE CHING. But Grandmaster Chen Zhonghua, who essentially embodies the tradition of Chen Practical Method Taiji, told me differently.

The TAO TE CHING is “Philosophical Taoism.” Chuang Tzu is Taoism. It is irreverent and funny stories; it is deep and paradoxical Philosophy; it is poetry; AND it is Alchemy.

Westerners do not understand ALCHEMY: ALCHEMY is Spiritual Transformation. We (they) think of Alchemy as “pseudo-science;” a fake prequel to Chemistry. It is not. We (they) think Alchemists tried to manufacture gold cheaply by using furnaces in a lab. They did not. Some believe that Alchemists tried to make the “Elixir of Immortality,” which would grant immortality in the flesh. Maybe.

The traditional academic notion of Taoist Alchemy is that it is folk superstition, degenerated from ideal Philosophical Taoism of TAO TE CHING. We do not agree. Grandmaster Chen, who grew up in Chia and was taught by a genuine Taoist Sage as a child, teaches that the Alchemical Tradition was earlier. That Lao Tzu’s TAO TE CHING is an intellectual abstract of a real, living practice, that goes back hundreds, perhaps thousands of years, perhaps wanders down and into the corridors and caverns of prehistory.

We actually do Taoist Internal Alchemy when we do Chen Zhonghua Practical Method Taiji; I do actual Taoist Internal Alchemy when I do Chen Zhonghua Practical Method Taiji. I call it Chen Zhonghua Taiji, because other schools call themselves Taiji but are not the Authentic Tradition, handed down from the very Family and Village that founded Chen Taiji. GM Chen is the 19 Master in an unbroken chain of masters tracing back to Taiji’s origins.

The line I like best is when it goes, “Is this not ridiculous, or is it just me who is ridiculous and everyone else is sane?”

Confucius and Laundry

While my clothes were in the dryer at the laundromat I continued reading the Analects of Confucius.  I have been reading Confucius over the past few weeks.  Much of his sayings I can’t understand.  But I do understand a portion of them.  However, pondering each saying–or should I say wrestling with each saying–puts my mind in a sacred space.  Confucius is emphatically about virtue.  His sayings make a person think about virtue.  Reading Confucius and wrestling with the meaning of his sayings disposes a person’s heart toward virtue.  I didn’t expect my psyche, my mood, to enter a sacred space when I read Confucius.  I was surprised when I put the book down.  I looked at the dryers, and I felt good about doing my laundry.  “This is a pleasant way to spend my time.  It is a useful and good activity for me to do,” I thought.  This feeling was remarkable.  Previously, laundry had been a drudgery.  So, I was surprised to find myself feeling good about doing my laundry today.  Reading Confucius elevated my spirit.

Generally, I find that sacred scriptures of world religions have that effect on me.  My Swedenborgian background taught me to pay attention to my psyche when I read the Bible.  Swedenborg writes that reading the Bible, “Enlightens the mind and warms the heart.”  He’s right.  The Bible also makes me feel spiritual and spiritual peace.  Other sacred scriptures have an analogous effect on me.  When I read the Koran, which I have to ponder deeply at times, I am uplifted.  Also,  the Tao Te Ching transports me, difficult as it is.  Even the Rig Veda, with the catalog of Gods and Goddesses it lists, and its vocative verses seems to lift me.

Sacred scriptures are records of humanity’s interactions with the Divine.  My interactions with sacred scriptures give me a personal experience of spirituality.  I feel different when I read sacred scriptures.  This is a kind of evidence for me.  I am not a Muslim, a Taoist, a Hindu, or a Confucian.  So why would I respond to their sacred texts?  But I do.  These texts point toward the Divine.  And I think that there is something there.  Why else would they affect me as they do?

I don’t live in the spiritual world now.  Or at least I’m not conscious of it.  So I also read literature from this world.  We are given birth without an instruction manual.  We make our way through this world as best we can figure out.  I think that great literati are sages with suggestions about how to negotiate our way through this world.  We certainly get enough of this world.  Everywhere we turn, we get this world–making a buck, hustling, doing our job, raising a family, watching reality TV.  But part of life in this world is interaction with the Divine.  And though I love to read Hemingway and Thoreau, they don’t do for me what the Analects of Confucius does for me.  I will continue my reading and wrestling with sacred texts and my hustling for virtue.  My contact with the Divine.  That feeling of serenity, peace, and love that spiritual texts give me suggest that they’re onto something.  Someone once told me that he didn’t see enough evidence to make him believe.  I wonder if he’s looking.  I’ll fully admit that there’s no proof I can put before him.  But my personal experience has encountered evidence that makes me believe.